1. Rūpādivaggo · 1. 色等品复注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Aṅguttaranikāye · 增支部
Ekakanipāta-ṭīkā · 一集复注
Ganthārambhakathā
结集起始说
Anantañāṇaṃ karuṇāniketaṃ,
无尽智慧者，慈悲之家，
Namāmi nāthaṃ jitapañcamāraṃ;
吾礼敬彼主，已胜五魔者；
Dhammaṃ visuddhaṃ bhavanāsahetuṃ,
纯净法，为修习之本，
Saṅghañca seṭṭhaṃ hatasabbapāpaṃ.
及圣僧团，破除一切恶业者中最上。
Kassapaṃ taṃ mahātheraṃ, saṅghassa pariṇāyakaṃ;
尊敬大长老咖萨巴，僧团的教化领袖；
Dīpasmiṃ tambapaṇṇimhi, sāsanodayakārakaṃ.
在岛上，即在此法中显现其教法发起之因。
Paṭipattiparādhīnaṃ, sadāraññanivāsinaṃ;
总是住于大林中，依止正行者之教法。
Pākaṭaṃ gagane canda-maṇḍalaṃ viya sāsane.
如同天空中明朗显露的月轮般，法义明显彰显。
Saṅghassa pitaraṃ vande, vinaye suvisāradaṃ;
敬礼僧团之父，善于律法且通达精深者。
Yaṃ nissāya vasantohaṃ, vuḍḍhippattosmi sāsane.
我依止此处，因依此教法业已增长成熟。
Anutheraṃ mahāpaññaṃ, sumedhaṃ sutivissutaṃ;
敬奉一位大智慧者，具备卓越聪明且闻名远扬。
Avikhaṇḍitasīlādi-parisuddhaguṇodayaṃ.
不破坏戒律等诸善净德的生起。
Bahussutaṃ satimantaṃ, dantaṃ santaṃ samāhitaṃ;
多闻智者，具足念慧，已调伏意志，安住禅定；
Namāmi sirasā dhīraṃ, garuṃ me gaṇavācakaṃ.
我顶礼那位坚忍者，庄严而威严，具备众人表率的威望。
Āgatāgamatakkesu , saddasatthanayaññusu;
于来来往往之间，持守正法，具足随顺教义的护持者；
Yassantevāsibhikkhūsu, sāsanaṃ suppatiṭṭhitaṃ.
于如比库僧团般众生中，正法得以坚固建立者；
Yo sīhaḷindo dhitimā yasassī,
那勇猛如狮、具坚定志向与广显威名者，
Uḷārapañño nipuṇo kalāsu;
勇猛智慧而精巧于技艺者；
Jāto visuddhe ravisomavaṃse,
出生于清净日月相续之族，
Mahabbalo abbhutavuttitejo.
力大无比，辉光显著非常；
Jitvārivaggaṃ atiduppasayhaṃ,
克敌致胜，极为难逾越之战士，
Anaññasādhāraṇavikkamena;
以无与伦比的异乎寻常之威能；
Pattābhiseko jinadhammasevī,
已获加冕，成为胜利法的侍奉者，
Abhippasanno ratanattayamhi.
在确立宝物的目标时。
Ciraṃ vibhinne jinasāsanasmiṃ,
长期以来在不同的世尊教法中，
Paccatthike suṭṭhu viniggahetvā;
详尽正确地解析理解其深意；
Sudhaṃva sāmaggirasaṃ pasatthaṃ,
如同品味纯正甘露的甘甜，
Pāyesi bhikkhū parisuddhasīle.
令比库们于清净戒律中得以滋养。
Katvā vihāre vipule ca ramme,
在广阔而幽美的精舍中安住，
Tatrappitenekasahassasaṅkhe;
在彼处，约有一万数的比库，
Bhikkhū asese catupaccayehi,
在四种条件具足下，
Santappayanto suciraṃ akhaṇḍaṃ.
长久地使安寂不乱的境界得以满足。
Saddhammavuddhiṃ abhikaṅkhamāno,
渴望法的增长，
Sayampi bhikkhū anusāsayitvā;
我亦启示那些比库，
Niyojayaṃ ganthavipassanāsu,
使其依止于经典与内观修习。
Akāsi vuddhiṃ jinasāsanassa.
不曾有过超出世尊教法的增长。
Tenāhamaccantamanuggahīto,
因此我受持正确无误的教法，
Anaññasādhāraṇasaṅgahena;
以无与伦比的依止而摄持；
Yasmā parakkantabhujavhayena,
因为在众比库群中，我被尊崇如超越他人的强健者。
Ajjhesito bhikkhugaṇassa majjhe.
在比库群中我被尊敬居于中央。
Tasmā anuttānapadānamatthaṃ,
因此，为了达到无上正等觉的果位，
Seṭṭhāya aṅguttaravaṇṇanāya;
对于《增支部》品数经的注释；
Sandassayissaṃ sakalaṃ suboddhuṃ,
我将尽力详尽地说明一切，
Nissāya pubbācariyappabhāvaṃ.
依止先师的教导精神。
Ganthārambhakathāvaṇṇanā
论著开端的说明
§1
1. Saṃvaṇṇanārambhe ratanattayaṃ namassitukāmo tassa visiṭṭhaguṇayogasandassanatthaṃ ‘‘karuṇāsītalahadaya’’ntiādimāha. Visiṭṭhaguṇayogena hi vandanārahabhāvo, vandanārahe ca katā vandanā yathādhippetamatthaṃ sādheti. Ettha ca saṃvaṇṇanārambhe ratanattayappaṇāmakaraṇappayojanaṃ tattha tattha bahudhā papañcenti ācariyā, mayaṃ pana idhādhippetameva payojanaṃ dassayissāma, tasmā saṃvaṇṇanārambhe ratanattayappaṇāmakaraṇaṃ yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanatthanti veditabbaṃ. Idameva hi payojanaṃ ācariyena idhādhippetaṃ. Tathā hi vakkhati –
一、在注释开头，希冀礼敬“三宝”，为彰显三宝优异功德的联系，故说“悲悯温柔慈心”等语。因礼敬之理，与尊崇功德相应，礼敬乃成就所依之正法。且此注释开篇为称赞三宝，诸尊师对此称赞采用多样辞藻，我今则以此处所定之目的为准绳，故须知对三宝称赞之段有其约定目的，当不受他法干扰，予以完结。此目的正是诸尊师在此处所确定的。正如云——
‘‘Iti me pasannamatino, ratanattayavandanāmayaṃ puññaṃ;
“由此我生清净悦意，此三宝礼敬之善行；
Yaṃ suvihatantarāyo, hutvā tassānubhāvenā’’ti.
所谓阻碍之物已灭，乃指靠此功德而得的效验。
Ratanattayappaṇāmakaraṇena cettha yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanaṃ ratanattayapūjāya paññāpāṭavato, tāya paññāpāṭavañca rāgādimalavidhamanato. Vuttañhetaṃ –
此处以宝相行者的清楚阐明作为示例，表明障碍除尽，宝相敬礼的智慧纯熟，于是智慧的熟练亦能断除由贪著及纤细烦恼引起的障碍。言及此意曰——
‘‘Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hotī’’tiādi (a. ni. 6.10; 11.11).
“尊者，彼时圣弟子念诵如来，彼时心无贪染、无嗔恚、无愚痴，心甚纯净澄明。”（乃依《增支部》第6章第10节及第11章第11节）
Tasmā ratanattayapūjanena vikkhālitamalāya paññāya pāṭavasiddhi.
由此可知，通过宝相敬礼，能以智慧斩断污秽，证得智慧之熟练。
Atha vā ratanattayapūjanassa paññāpadaṭṭhānasamādhihetuttā paññāpāṭavaṃ. Vuttañhi tassa samādhihetuttaṃ –
又或因宝相敬礼起智慧之根本定，此智慧纯熟也因定而成。言定之因曰——
‘‘Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyatī’’ti (a. ni. 6.10; 11.11).
“然，尊者，圣弟子得此正直心，得真义，得法乐，得法的随顺欢喜，生喜悦，心安乐，身得安稳，乃能欢喜，心得禅定。”（乃依《增支部》第6章第10节及第11章第11节）
Samādhissa ca paññāya padaṭṭhānabhāvo vuttoyeva – ‘‘samāhito yathābhūtaṃ pajānātī’’ti (saṃ. ni. 3.5; 4.99; 5.1071). Tato evaṃ paṭubhūtāya paññāya paṭiññāmahattakataṃ khedamabhibhuyya anantarāyena saṃvaṇṇanaṃ samāpayissati.
关于定与慧的关系，已指出『定具足时对理的认知实相之有所见知』(，《增支部》三章五节、四章九十九节、五章一千零七十一节)。由此，慧得以如法显现，即慧得坚固后，能对苦之本质有广大认知，进而不受障碍地完成其称说。
Atha vā ratanattayapūjāya āyuvaṇṇasukhabalavaḍḍhanato anantarāyena parisamāpanaṃ veditabbaṃ. Ratanattayappaṇāmena hi āyuvaṇṇasukhabalāni vaḍḍhanti. Vuttañhetaṃ –
又关于三宝的供养，应知此乃由延年益寿、增福增力而生无碍的圆满。因供养三宝，寿、色、乐、力皆增长。对此，经典已说：
‘‘Abhivādanasīlissa, niccaṃ vuḍḍhāpacāyino;
『常行敬礼之德，恭敬备至已久；
Cattāro dhammā vaḍḍhanti, āyu vaṇṇo sukhaṃ bala’’nti. (dha. pa. 109) –
四种法增长，寿命、色相、快乐、力量。』(《法句经》109)
Tato āyuvaṇṇasukhabalavuddhiyā hoteva kāriyaniṭṭhānaṃ.
由此，因寿、色、乐、力的增长，遂成就所当成就之事。
Atha vā ratanattayagāravassa paṭibhānāparihānāvahattā. Aparihānāvahañhi tīsupi ratanesu gāravaṃ. Vuttañhetaṃ –
又三宝的尊敬若有所缺失致尊敬减退，这乃三宝中尊敬之减损。经典说：
‘‘Sattime, bhikkhave, aparihānīyā dhammā. Katame satta? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, sovacassatā, kalyāṇamittatā’’ti (a. ni. 7.34).
「比库们，不可失护者有七法。何等为七？师尊敬重、法门敬重、僧团敬重、戒律敬重、定力敬重、善语、善友。」（《增支部·尼陀经》7.34）
Hoteva ca tato paṭibhānāparihānena yathāpaṭiññātaparisamāpanaṃ.
此后，即因具足不可失护之力，能迅速达成所应知解脱的成就。
Atha vā pasādavatthūsu pūjāya puññātisayabhāvato. Vuttañhi tassā puññātisayattaṃ –
或者在信心深重之处，因礼敬而生善根增上。说及其善根增上的因——
‘‘Pūjārahe pūjayato, buddhe yadi va sāvake;
「敬礼者因礼敬，若对佛或弟子，
Papañcasamatikkante, tiṇṇasokapariddave.
能超越纷扰纷乱，渡过忧愁和痛苦，
Te tādise pūjayato, nibbute akutobhaye;
如是礼敬者，入无怖畏的涅槃。」
Na sakkā puññaṃ saṅkhātuṃ, imettamapi kenacī’’ti. (dha. pa. 195-196; apa. thera 1.10.1-2);
“不可能将善业加以计数，连这也没有人能够做到。”（《法句经·巴育巴篇》195-196；《长老阿毗昙》1.10.1-2）
Puññātisayo ca yathādhippetaparisamāpanūpāyo. Yathāha –
至于善业的广大，如同正确完成的修行方法。比如说——
‘‘Esa devamanussānaṃ, sabbakāmadado nidhi;
“这是天人和人间，众多满足一切欲望的宝藏；
Yaṃ yadevābhipatthenti, sabbametena labbhatī’’ti. (khu. pā. 8.10);
众天神所追求的，众宝藏皆因之得成。”（《应供部·巴含经》8.10）
Upāyesu ca paṭipannassa hoteva kāriyaniṭṭhānaṃ. Ratanattayapūjā hi niratisayapuññakkhettasambuddhiyā aparimeyyappabhāvo puññātisayoti bahuvidhantarāyepi lokasannivāse antarāyanibandhanasakalasaṃkilesaviddhaṃsanāya pahoti, bhayādiupaddavañca nivāreti. Tasmā vuttaṃ – ‘‘saṃvaṇṇanārambhe ratanattayappaṇāmakaraṇaṃ yathāpaṭiññātasaṃvaṇṇanāya anantarāyena parisamāpanattha’’nti.
对于已入正道的修行者而言，修行方法本身便成就其究竟之果。尊贵的三宝供养，作为无贪著的善业净地、寂静无量的光明，凭此可以斩断种种障碍，使众生净除世间一切烦恼，断除烦恼根本，止息恐怖与灾难。因此说：“在解说之初，对于宝物三宝的敬礼，应以公认的解说形式而无障碍地完成。”
Evañca sappayojanaṃ ratanattayavandanaṃ kattukāmo paṭhamaṃ tāva bhagavato vandanaṃ kātuṃ tammūlakattā sesaratanānaṃ ‘‘karuṇāsītalahadayaṃ…pe… gativimutta’’nti āha. Tattha yassā desanāya saṃvaṇṇanaṃ kattukāmo, sā na vinayadesanā viya karuṇāpadhānā, nāpi abhidhammadesanā viya paññāpadhānā, atha kho karuṇāpaññāpadhānāti tadubhayappadhānameva tāva sammāsambuddhassa thomanaṃ kātuṃ ‘‘karuṇāsītalahadayaṃ, paññāpajjotavihatamohatama’’nti vuttaṃ. Tattha kiratīti karuṇā, paradukkhaṃ vikkhipati apanetīti attho. Atha vā kiṇātīti karuṇā, paradukkhe sati kāruṇikaṃ hiṃsati vibādhatīti attho. Paradukkhe sati sādhūnaṃ kampanaṃ hadayakhedaṃ karotīti vā karuṇā. Atha vā kamiti sukhaṃ, taṃ rundhatīti karuṇā. Esā hi paradukkhāpanayanakāmatālakkhaṇā attasukhanirapekkhatāya kāruṇikānaṃ sukhaṃ rundhati vibandhatīti attho. Karuṇāya sītalaṃ karuṇāsītalaṃ, karuṇāsītalaṃ hadayaṃ assāti karuṇāsītalahadayo, taṃ karuṇāsītalahadayaṃ.
于是，欲作完美的宝物三宝敬礼时，初次便应行礼于世尊，以其为本，诸宝物与世尊一同“须以慈悲清凉的心......至于解脱之境”而作礼。在此有欲作解说者，其非如戒律法规之解说，亦非如阿毗达摩义理之解说，仅以慈与慧二义作礼敬，以此为应当敬礼之正理。所谓“慈”，意指悲愍众苦，降伏众苦；或意谓怜悯众苦时，心中生起悲愿，能慰藉善人，使其心不震动、不痛苦。又亦可说“慈”为使苦者远离痛苦，令其得乐，亦可作令其乐者感伤而落泪。此即对众苦的悲悯不忘，不为自身安乐而忘，故慈为清凉，称为『慈悲清凉的心』者也。
Tattha kiñcāpi paresaṃ hitopasaṃhārasukhādiaparihānicchanasabhāvatāya, byāpādāratīnaṃ ujuvipaccanīkatāya ca sattasantānagatasantāpavicchedanākārappavattiyā mettāmuditānampi cittasītalabhāvakāraṇatā upalabbhati, tathāpi dukkhāpanayanākārappavattiyā parūpatāpāsahanarasā avihiṃsabhūtā karuṇā visesena bhagavato cittassa cittappassaddhi viya sītibhāvanimittanti vuttaṃ – ‘‘karuṇāsītalahadaya’’nti. Karuṇāmukhena vā mettāmuditānampi hadayasītalabhāvakāraṇatā vuttāti daṭṭhabbaṃ. Atha vā asādhāraṇañāṇavisesanibandhanabhūtā sātisayaṃ niravasesañca sabbaññutaññāṇaṃ viya savisayabyāpitāya mahākaruṇābhāvaṃ upagatā karuṇāva bhagavato atisayena hadayasītalabhāvahetūti āha – ‘‘karuṇāsītalahadaya’’nti. Atha vā satipi mettāmuditānaṃ sātisaye hadayasītibhāvanibandhanatte sakalabuddhaguṇavisesakāraṇatāya tāsampi kāraṇanti karuṇāva bhagavato ‘‘hadayasītalabhāvakāraṇa’’nti vuttā. Karuṇānidānā hi sabbepi buddhaguṇā. Karuṇānubhāvanibbāpiyamānasaṃsāradukkhasantāpassa hi bhagavato paradukkhāpanayanakāmatāya anekānipi asaṅkhyeyyāni kappānaṃ akilantarūpasseva niravasesabuddhakaradhammasambharaṇaniratassa samadhigatadhammādhipateyyassa ca sannihitesupi sattasaṅkhārasamupanītahadayūpatāpanimittesu na īsakampi cittasītibhāvassa aññathattamahosīti. Etasmiñca atthavikappe tīsupi avatthāsu bhagavato karuṇā saṅgahitāti daṭṭhabbaṃ.
此中，对于诸他人利益的归集、安乐等之断灭性本质，以及由贪瞋等心正直成长的特性，和断除众生世系的痛苦之所现相，即使是慈、喜之心生起清净心的缘故，也能观察得见。虽然如此，为断除苦恼而生起之现相，自他痛苦忍受消除之情，非暴力之慈悲，尤其是令世尊心境宁静的原因，被称为“慈悲清凉心”。以慈悲为根基，连慈喜之心亦生心之清凉者，也是当观察之事。或者说，由于非凡智慧之特殊牵引，以及广博无遗的全知智慧所充盈，世尊无量之大慈悲光现起，故谓“慈悲清凉心”。又或言，正念中慈与喜依存于心生清凉之约束力，是佛诸德特殊因缘，也是慈悲的缘故，因而称之。慈悲乃诸佛所有品德之根本。因世尊为断除他者极苦痛苦之愿意，历经无数无数无边劫培植利益众生果德的法宝，并于所证法中成为诸行汇聚处，常于诸众生心所火首的痛苦之处施以慰藉护持，决无丝毫心生异状。于此义趣转化中三种层面下面见证佛陀之慈悲具足。
Pajānātīti paññā, yathāsabhāvaṃ pakārehi paṭivijjhatīti attho. Paññāva ñeyyāvaraṇappahānato pakārehi dhammasabhāvāvajotanaṭṭhena pajjototi paññāpajjoto. Savāsanappahānato visesena hataṃ samugghātitaṃ vihataṃ. Paññāpajjotena vihataṃ paññāpajjotavihataṃ , muyhanti tena, sayaṃ vā muyhati, mohanamattameva vā tanti moho, avijjā. Sveva visayasabhāvappaṭicchādanato andhakārasarikkhatāya tamo viyāti mohatamo, paññāpajjotavihato mohatamo etassāti paññāpajjotavihatamohatamo, taṃ paññāpajjotavihatamohatamaṃ. Sabbesampi hi khīṇāsavānaṃ satipi paññāpajjotena avijjandhakārassa vihatabhāve saddhādhimuttehi viya diṭṭhippattānaṃ sāvakehi paccekasambuddhehi ca savāsanappahānena sammāsambuddhānaṃ kilesappahānassa viseso vijjatīti sātisayena avijjāpahānena bhagavantaṃ thomento āha – ‘‘paññāpajjotavihatamohatama’’nti.
所谓智慧，是指依照事物本性而明了其运行方式。智慧即是透过灭除认知障碍、显现法的本从性质而得之明照。障碍之灭除，乃特别指止息、防止之意。智慧明照等同于破除蒙蔽。由智慧照耀，则烦恼烦乱得以制伏、消散与除灭。迷惑即愚痴，是一种极致之蒙昧。因智慧之照耀彼迷障得以破，迷障乃因各自界界事物存在而遮蔽而现，为无明之深暗，智慧破除时即为愚痴消灭。所有断尽三毒之人，乃因智慧光明而降伏无明黑暗。如同信仰增长者，弟子、辟支佛皆因止息烦恼障碍而生正见，正见即生于智慧断除愚痴。以此正念、正智、持戒为基，敬赞世尊曰“由智慧灯光破灭无明”也。
Atha vā antarena paropadesaṃ attano santāne accantaṃ avijjandhakāravigamassa nibbattitattā, tattha ca sabbaññutāya balesu ca vasībhāvassa samadhigatattā, parasantatiyañca dhammadesanātisayānubhāvena sammadeva tassa pavattitattā bhagavāva visesato mohatamavigamena thometabboti āha – ‘‘paññāpajjotavihatamohatama’’nti. Imasmiñca atthavikappe ‘‘paññāpajjoto’’ti padena bhagavato paṭivedhapaññā viya desanāpaññāpi sāmaññaniddesena, ekasesanayena vā saṅgahitāti daṭṭhabbaṃ.
又内在地为他人教诲自子孙传承智慧灭尽而生，且位居所有众能力于内且调伏。为益他人、因宣扬法之极为利益，世尊特别赞嘆智慧灭尽无明者，称作“由智慧灯光破灭无明”。在此义趣转化中“智慧灯光”一词，以佛所示慧命探明之智慧及相应教义告示，或只以一两句综合而彰显。
Atha vā bhagavato ñāṇassa ñeyyapariyantikattā sakalañeyyadhammasabhāvāvabodhanasamatthena anāvaraṇañāṇasaṅkhātena paññāpajjotena sabbañeyyadhammasabhāvacchādakassa mohandhakārassa vidhamitattā anaññasādhāraṇo bhagavato mohatamavināsoti katvā vuttaṃ – ‘‘paññāpajjotavihatamohatama’’nti. Ettha ca mohatamavidhamanante adhigatattā anāvaraṇañāṇaṃ kāraṇopacārena sasantānamohatamavidhamanaṃ daṭṭhabbaṃ. Abhinīhārasampattiyā savāsanappahānameva hi kilesānaṃ ñeyyāvaraṇappahānanti, parasantāne pana mohatamavidhamanassa kāraṇabhāvato anāvaraṇañāṇaṃ ‘‘mohatamavidhamana’’nti vuccatīti.
又因世尊的智慧，具足洞察教义尽处，能够统一证明事物本体，以不遗漏之智慧光明破灭遮蔽一切法之无明黑暗，故称为“由智慧灯光破灭无明”。于此，因无明灭除而得之洞察力，业障等无明根除，证得灭尽之智慧，而见其断除无明。因由正法断除烦恼障得以灭除障碍，又因此种无明断除之因缘，洞察力得以名为断除无明。因证悟而断除烦恼障碍之能力实属智慧光明的发挥，故世尊受称“由智慧灯光破灭无明”。
Kiṃ pana kāraṇaṃ avijjāsamugghātoyeveko pahānasampattivasena bhagavato thomanānimittaṃ gayhati, na pana sātisayaniravasesakilesappahānanti? Tappahānavacaneneva tadekaṭṭhatāya sakalasaṃkilesagaṇasamugghātassa vuttattā. Na hi so tādiso kileso atthi, yo niravasesaavijjāpahānena na pahīyatīti.
为何世尊于无明断除时，专注显现断除功德，而不专显正念净除诸烦恼障呢？此断除之言，乃充分集聚了所有烦恼障碍之断除而成。非如说者所谓，有因断除无明而无烦恼断色之烦恼；或断除无明而烦恼不除之说法，不实存在。
Atha vā vijjā viya sakalakusaladhammasamuppattiyā, niravasesākusaladhammanibbattiyā saṃsārappavattiyā ca avijjā padhānakāraṇanti tabbighātavacanena sakalasaṃkilesagaṇasamugghāto vutto eva hotīti vuttaṃ – ‘‘paññāpajjotavihatamohatama’’nti.
又如同智慧是所有善法之因、所有善法生起之源泉，断除无余烦恼之法亦是因无明而起世间轮回苦的根本。故以此破愚智慧光明所现，乃如实称为“由智慧灯光破灭无明”者也。
Narā ca amarā ca narāmarā, saha narāmarehīti sanarāmaro, sanarāmaro ca so loko cāti sanarāmaraloko, tassa garūti sanarāmaralokagaru, taṃ sanarāmaralokagaruṃ. Etena devamanussānaṃ viya tadavasiṭṭhasattānampi yathārahaṃ guṇavisesāvahatāya bhagavato upakārataṃ dasseti. Na cettha padhānappadhānabhāvo codetabbo. Añño hi saddakkamo, añño atthakkamo. Īdisesu hi samāsapadesu padhānampi appadhānaṃ viya niddisīyati yathā ‘‘sarājikāya parisāyā’’ti (cūḷava. 336). Kāmañcettha sattasaṅkhārabhājanavasena tividho loko, garubhāvassa pana adhippetattā garukaraṇasamatthasseva yujjanato sattalokassa vasena attho gahetabbo. So hi lokīyanti ettha puññapāpāni tabbipāko cāti ‘‘loko’’ti vuccati. Amaraggahaṇena cettha upapattidevā adhippetā.
譬如人类与非人类、天地万物与人非人等相互宛如，其所在之世界便称为“人非人世间”，此“人非人世间”即世间世界。此世间的崇敬尊贵，即谓“人非人世间之尊”，即此“人非人世间之尊”。如是，世尊显示对天人及人类等各种众生的利益，彰显其具足善特之德。此处不可仅以片面或局部之义强行解说。缘其意义别，言语不同，涵义各异。众多合成词中，词首之义似不起显著作用，如『国王之大会』亦如是。以欲望等五蕴行分割者为众生虽三种世间，但重点乃在其尊贵特质，此尊贵如同支配、统御之能，适合作为统摄整个世间众生的要义。此“世间”即是指凡夫所有之善恶果报，因此世间被称为“世间”。若以不死不灭之神灵为例，则可视为其所统御。
Atha vā samūhattho lokasaddo samudāyavasena lokīyati paññāpīyatīti. Saha narehīti sanarā, sanarā ca te amarā cāti sanarāmarā, tesaṃ lokoti sanarāmaralokoti purimanayeneva yojetabbaṃ. Amarasaddena cettha visuddhidevāpi saṅgayhanti. Tepi hi maraṇābhāvato paramatthato amarā. Narāmarānaṃyeva ca gahaṇaṃ ukkaṭṭhaniddesavasena yathā ‘‘satthā devamanussāna’’nti (dī. ni. 1.157). Tathā hi sabbānatthapariharaṇapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantūpakāritāya aparimitanirupamappabhāvaguṇavisesasamaṅgitāya ca sabbasattuttamo bhagavā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ uttamagāravaṭṭhānaṃ. Tena vuttaṃ – ‘‘sanarāmaralokagaru’’nti.
或称“世间”之声乃因众生汇聚而兴起，应被视为众生之总称。所谓“与人相尔”者，即“人非人”，此“人非人”合称为“人非人世间”，应被如织线织布般缜密联系。所谓“非死不灭之神灵”亦与此存在相依。此“非死”即为究竟不死之义。对“人非人”云“世尊乃诸天人之师”，此语出《中部》注释卷一卷一五七。若以诸天人不被误导，乐于善果而远离苦恼的利益成就为首，是以世尊具无量广大之德，其尊贵阐彰于无限众生行住中，故称作“人非人世间之尊”。
Sobhanaṃ gataṃ gamanaṃ etassāti sugato. Bhagavato hi veneyyajanūpasaṅkamanaṃ ekantena tesaṃ hitasukhanipphādanato sobhanaṃ, tathā lakkhaṇānubyañjanappaṭimaṇḍitarūpakāyatāya dutavilambitakhalitānukaḍḍhananippīḷanukkuṭikakuṭilākuṭilatādi- dosarahitamavahasitarājahaṃsavasabhavāraṇamigarājagamanaṃ kāyagamanaṃ ñāṇagamanañca vipulanimmalakaruṇāsativīriyādiguṇavisesasahitamabhinīhārato yāva mahābodhi anavajjatāya sobhanamevāti. Atha vā sayambhuñāṇena sakalampi lokaṃ pariññābhisamayavasena parijānanto ñāṇena sammā gato avagatoti sugato, tathā lokasamudayaṃ pahānābhisamayavasena pajahanto anuppattidhammataṃ āpādento sammā gato atītoti sugato, lokanirodhaṃ nibbānaṃ sacchikiriyābhisamayavasena sammā gato adhigatoti sugato, lokanirodhagāminipaṭipadaṃ bhāvanābhisamayavasena sammā gato paṭipannoti sugato. ‘‘Sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato’’tiādinā (cūḷani. mettagūmāṇavapucchāniddeso 27) nayena ayamattho vibhāvetabbo. Atha vā sundaraṃ ṭhānaṃ sammāsambodhiṃ, nibbānameva vā gato adhigatoti sugato, yasmā vā bhūtaṃ tacchaṃ atthasaṃhitaṃ veneyyānaṃ yathārahaṃ kālayuttameva ca dhammaṃ bhāsati, tasmā sammā gadatīti sugato, da-kārassa ta-kāraṃ katvā. Iti sobhanagamanatādīhi sugato, taṃ sugataṃ.
“美好之来去”谓世尊之“善游”。世尊莅临世间，悉心为众生利益快乐之所显著，是美好之示现。依其相状悉具诸祥瑞特相，身状端正，无一不净，恰如末乘末劫中的圣洁天鹅，若王鹤般优雅安适步履，亦是无上智慧行住之现，具足广博清净悲念正精进等德行，历至大觉时身心无瑕，光明殊胜。或说凭自证自觉之智慧，洞悉一切世间，具足正智而成就，故称“善游”。亦谓彻知历世离苦之道，摒弃世间种种起因，故称“善游”。又谓世尊以觉知离灭诸烦恼，证得寂灭涅槃，成就道之修行，称为“善游”。“凡进入初果道者，其烦恼已除，决不复生”，此理以「中部小本」第27条之例说明。又或美妙之地—正觉处，或涅槃境界，皆谓之“善游”，因其正知真实法义，时应时合而说法，因此谓言。故“善游”即称世尊。
Puññapāpakammehi upapajjanavasena gantabbato gatiyo, upapattibhavavisesā. Tā pana nirayādivasena pañcavidhā. Tāhi sakalassapi bhavagāmikammassa ariyamaggādhigamena avipākārahabhāvakaraṇena nivattitattā bhagavā pañcahipi gatīhi suṭṭhu mutto visaṃyuttoti āha – ‘‘gativimutta’’nti. Etena bhagavato katthacipi gatiyā apariyāpannataṃ dasseti, yato bhagavā ‘‘devātidevo’’ti vuccati. Tenevāha –
因善恶业之不同而生之诸趣别称存在。此趣以生死累转为本，依所作业之性质不同，趣入五趣之别，即地狱等五。无论何趣，圣者因觉悟了断烦恼断除轮回恶因，故不被恶趣所染，称世尊超脱五趣、究竟无染如是。此显示世尊虽通达多趣，然必不为趣所拘束，乃能称其为“趣超脱者”。由此世尊因称为“诸天之上天”。以此示曰——
‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;
"世尊由此，诸天人之子、天乐之使者彼岸而生，
Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;
或由神祇、或由飞鸟而生，
Te mayhaṃ āsavā khīṇā, viddhastā vinaḷīkatā’’ti. (a. ni. 4.36);
此处谓我等之「染污已尽」，意指其烦恼被根本摧毁、彻底断灭。
Taṃtaṃgatisaṃvattanikānañhi kammakilesānaṃ aggamaggena bodhimūleyeva suppahīnattā natthi bhagavato gatipariyāpannatāti accantameva bhagavā sabbabhavayonigativiññāṇaṭṭhitisattāvāsasattanikāyehi suparimutto, taṃ gativimuttaṃ. Vandeti namāmi, thomemīti vā attho.
五浊世间中诸烦恼之根本，唯于觉悟之处如实摧破，无有任何世尊所不了达之境界。故世尊完全超脱一切生死流转的识系、存在界、六识种类相续，证得究竟解脱。对此状态，人当顶礼恭敬，此谓「顶礼」之义。
Atha vā gativimuttanti anupādisesanibbānadhātuppattiyā bhagavantaṃ thometi. Ettha hi dvīhi ākārehi bhagavato thomanā veditabbā attahitasampattito parahitappaṭipattito ca. Tesu attahitasampatti anāvaraṇañāṇādhigamato savāsanānaṃ sabbesaṃ kilesānaṃ accantappahānato anupādisesanibbānappattito ca veditabbā, parahitappaṭipatti lābhasakkārādinirapekkhacittassa sabbadukkhaniyyānikadhammadesanato viruddhesupi niccaṃ hitajjhāsayato ñāṇaparipākakālāgamanato ca. Sā panettha āsayato payogato ca duvidhā, parahitappaṭipatti tividhā ca, attahitasampatti pakāsitā hoti. Kathaṃ? ‘‘Karuṇāsītalahadaya’’nti etena āsayato parahitappaṭipatti , sammāgadanatthena sugatasaddena payogato parahitappaṭipatti, ‘‘paññāpajjotavihatamohatamaṃ gativimutta’’nti etehi catusaccasampaṭivedhanatthena ca sugatasaddena tividhāpi attahitasampatti, avasiṭṭhena ‘‘paññāpajjotavihatamohatama’’nti etena cāpi attahitasampatti parahitappaṭipatti pakāsitā hotīti.
又「顶礼」亦指无余依涅槃法之生起，谓对世尊的尊敬。世尊之顶礼应从二方面察知：其一是自身修习圆满，其二是利益众生之行。其自身圆满乃基于无覆蔽智慧的获得，已断诸染污，证得无余依涅槃。众生利益行者，则心无分别、常怀利益他人之念，显现智慧树之成熟时节而出发自内。此中两者皆由境界起用不同：利益众生乃发菩提心，由正觉世尊之教法引导，称为「怜愍柔软之心」的利益他人行。此行因缘下显现智慧之光，破除无明烦恼，乃顶礼之第四谛显现。由此世尊利益众生及自修圆满，均由智慧之光所照亮并显现。
Atha vā tīhi ākārehi bhagavato thomanā veditabbā hetuto, phalato, upakārato ca. Tattha hetu mahākaruṇā, sā paṭhamapadena dassitā. Phalaṃ catubbidhaṃ ñāṇasampadā, pahānasampadā, ānubhāvasampadā, rūpakāyasampadā cāti. Tāsu ñāṇappahānasampadā dutiyapadena saccappaṭivedhanatthena ca sugatasaddena pakāsitā honti, ānubhāvasampadā tatiyapadena, rūpakāyasampadā yathāvuttakāyagamanasobhanatthena sugatasaddena lakkhaṇānubyañjanapāripūriyā vinā tadabhāvato. Upakāro anantaraṃ abāhiraṃ karitvā tividhayānamukhena vimuttidhammadesanā. So sammāgadanatthena sugatasaddena pakāsito hotīti veditabbaṃ.
又当分别世尊顶礼可见三种形态：缘由、果报及利益这三重显现。其缘由者则是无量大慈悲，显示为第一因素。果报呈现四种成就：智慧成就、断除成就、感受成就及肉身成就。智慧断除成就是第二重，乃为示现诸谛理趣之能力。感受成就是第三，肉身成就是第四，为调伏身心行持之美好条件。利益则是直接向外，不外显现的，借由这三种道路开示解脱法，宣说真实义理。
Tattha ‘‘karuṇāsītalahadaya’’nti etena sammāsambodhiyā mūlaṃ dasseti. Mahākaruṇāsañcoditamānaso hi bhagavā saṃsārapaṅkato sattānaṃ samuddharaṇatthaṃ katābhinīhāro anupubbena pāramiyo pūretvā anuttaraṃ sammāsambodhiṃ adhigatoti karuṇā sammāsambodhiyā mūlaṃ. ‘‘Paññāpajjotavihatamohatama’’nti etena sammāsambodhiṃ dasseti. Anāvaraṇañāṇapadaṭṭhānañhi maggañāṇaṃ, maggañāṇapadaṭṭhānañca anāvaraṇañāṇaṃ ‘‘sammāsambodhī’’ti vuccatīti. Sammāgamanatthena sugatasaddena sammāsambodhiyā paṭipattiṃ dasseti līnuddhaccapatiṭṭhānāyūhanakāmasukhallikattakilamathānuyogasassatucchedābhinivesādiantadvayarahitāya karuṇāpaññāpariggahitāya majjhimāya paṭipattiyā pakāsanato sugatasaddassa. Itarehi sammāsambodhiyā padhānappadhānabhedaṃ payojanaṃ dasseti. Saṃsāramahoghato sattasantāraṇañhettha padhānaṃ payojanaṃ, tadaññamappadhānaṃ. Tesu padhānena parahitappaṭipattiṃ dasseti, itarena attahitasampattiṃ. Tadubhayena attahitāya paṭipannādīsu catūsu puggalesu bhagavato catutthapuggalabhāvaṃ dasseti. Tena ca anuttaradakkhiṇeyyabhāvaṃ uttamavandaneyyabhāvaṃ attano ca vandanakiriyāya khettaṅgatabhāvaṃ dasseti.
此处「怜愍柔软之心」表明正觉之根本。世尊因无量慈悲为拯救处于轮回泥沼众生，渐次修成波罗提木叉，最终成就无上正觉力。又「智慧之光破除无明」是指正觉即是无覆智慧之显现。正觉展现世尊精进修持中断执着与烦恼，依持正思维、正信仰、智慧而达到不退转境界。为区别世尊与他者修学，佛声教导三种程度的精进修道，令众生成就自利及利他的修行。世尊以此示现第四圣人地位，示范最高应敬之位，并以此动作表达其受人礼敬之理。
Ettha ca karuṇāgahaṇena lokiyesu mahaggatabhāvappattāsādhāraṇaguṇadīpanato bhagavato sabbalokiyaguṇasampatti dassitā hoti, paññāgahaṇena sabbaññutaññāṇapadaṭṭhānamaggañāṇadīpanato sabbalokuttaraguṇasampatti. Tadubhayaggahaṇasiddho hi attho ‘‘sanarāmaralokagaru’’ntiādinā papañcīyatīti . Karuṇāgahaṇena ca upagamanaṃ nirupakkilesaṃ dasseti, paññāgahaṇena apagamanaṃ. Tathā karuṇāgahaṇena lokasamaññānurūpaṃ bhagavato pavattiṃ dasseti lokavohāravisayattā karuṇāya, paññāgahaṇena samaññāya anatidhāvanaṃ. Sabhāvānavabodhena hi dhammānaṃ samaññaṃ atidhāvitvā sattādiparāmasanaṃ hotīti. Tathā karuṇāgahaṇena mahākaruṇāsamāpattivihāraṃ dasseti, paññāgahaṇena tīsu kālesu appaṭihatañāṇaṃ catusaccañāṇaṃ, catupaṭisambhidāñāṇaṃ, catuvesārajjañāṇaṃ. Karuṇāgahaṇena mahākaruṇāsamāpattiñāṇassa gahitattā sesāsādhāraṇañāṇāni, cha abhiññā, aṭṭhasu parisāsu akampanañāṇāni, dasa balāni, cuddasa buddhañāṇāni, soḷasa ñāṇacariyā, aṭṭhārasa buddhadhammā, catucattālīsa ñāṇavatthūni, sattasattati ñāṇavatthūnīti evamādīnaṃ anekesaṃ paññāpabhedānaṃ vasena ñāṇacāraṃ dasseti. Tathā karuṇāgahaṇena caraṇasampattiṃ, paññāgahaṇena vijjāsampattiṃ. Karuṇāgahaṇena attādhipatitā, paññāgahaṇena dhammādhipatitā. Karuṇāgahaṇena lokanāthabhāvo, paññāgahaṇena attanāthabhāvo. Tathā karuṇāgahaṇena pubbakāribhāvo, paññāgahaṇena kataññutā. Tathā karuṇāgahaṇena aparantapatā, paññāgahaṇena anattantapatā. Karuṇāgahaṇena vā buddhakaradhammasiddhi, paññāgahaṇena buddhabhāvasiddhi. Tathā karuṇāgahaṇena paresaṃ tāraṇaṃ, paññāgahaṇena sayaṃtaraṇaṃ. Tathā karuṇāgahaṇena sabbasattesu anuggahacittatā, paññāgahaṇena sabbadhammesu virattacittatā dassitā hoti.
这时因世尊以慈悲摄受世界众生故，显现广大无等超胜的世界性德行；以智慧摄受故示现遍知人生难得与法的超胜。此两种摄受合起来，即为「世尊大德」，破除妄想顽固、示入无染之境界。慈悲摄受表现为契合众生世间习俗之方便；智慧摄受则表明超越一切共相之真谛。由此种种世尊的德行，令众生远离魔障与迷惑，终得安乐。慈悲摄受显示为广大的慈悲随行；智慧摄受则显露三时三世内无碍智慧——四圣谛慧、四种亲证慧、四种出世间慧及各类深微智慧，如六神通、十力、十五佛智等无量智慧境界。如此由慈悲表现行为利益众生，由智慧圆满聪明，呈现世尊达致一切智慧之果。慈悲催起随顺众生心愿的正行，智慧则就法义为根本主宰。慈悲显现为世界之主，智慧则表现为自性之主。慈悲示显为其专属之业行果，智慧则作为所成就之智慧果。慈悲为他人舍身救护之因，智慧为自家解脱之根本。慈悲表现对众生无尽的爱护与依赖，智慧则表现对诸法无执无染之心态。
Sabbesañca buddhaguṇānaṃ karuṇā ādi tannidānabhāvato, paññā pariyosānaṃ tato uttarikaraṇīyābhāvato. Iti ādipariyosānadassanena sabbe buddhaguṇā dassitā honti. Tathā karuṇāgahaṇena sīlakkhandhapubbaṅgamo samādhikkhandho dassito hoti. Karuṇānidānañhi sīlaṃ tato pāṇātipātādiviratippavattito, sā ca jhānattayasampayoginīti. Paññāvacanena paññākkhandho. Sīlañca sabbesaṃ buddhaguṇānaṃ ādi, samādhi majjhe, paññā pariyosānanti evampi ādimajjhapariyosānakalyāṇā sabbe buddhaguṇā dassitā honti nayato dassitattā. Eso eva hi niravasesato buddhaguṇānaṃ dassanupāyo, yadidaṃ nayaggahaṇaṃ, aññathā ko nāma samattho bhagavato guṇe anupadaṃ niravasesato dassetuṃ? Tenevāha –
所有佛陀具足的功德，皆以慈悲为起因，因其无起无灭；又因智慧圆满无余，故应由此向上证得。由此初始、圆满与终结之显现，诸佛功德尽皆现前。依慈悲摄受，得见戒法的先导部分即戒为根基，继而显现定为根基。因慈悲为起因，戒法生起，遂断诸杀生等恶行，此戒竟与三禅境相应。以智慧说，智慧为根基。戒为诸佛功德之始，定位中间，智慧为终，依次显示初、中、终三善法，诸佛功德尽示于此，由此所现实为佛陀无余功德的显现因缘，此为引摄摄受方法。若无此引领，谁能无余显现世尊功德？故如是说：
‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,
『佛陀即使向佛说出其功德，
Kappampi ce aññamabhāsamāno;
譬如他人说时，
Khīyetha kappo ciradīghamantare,
时光会逐渐消逝，
Vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 1.304; 3.141; ma. ni. aṭṭha. 2.425; udā. aṭṭha. 53; bu. vaṃ. aṭṭha. 4.4; apa. aṭṭha. 2.7.parappasādakattheraapadānavaṇṇanā);
如来之功德色彩常不消失。』（引诸经注文献）
Teneva ca āyasmatā sāriputtattherenapi buddhaguṇaparicchedanaṃ pati anuyuttena ‘‘no hetaṃ, bhante’’ti paṭikkhipitvā ‘‘apica me, bhante, dhammanvayo vidito’’ti vuttaṃ.
同样，长老沙利多尊者也曾因受佛功德阐明因缘激励，否定此说『无此理，世尊』，而称『但我已解法的相续，世尊』。
§2
2. Evaṃ saṅkhepena sakalasabbaññuguṇehi bhagavantaṃ abhitthavitvā idāni saddhammaṃ thometuṃ ‘‘buddhopī’’tiādimāha. Tattha buddhoti kattuniddeso. Buddhabhāvanti kammaniddeso. Bhāvetvā sacchikatvāti ca pubbakālakiriyāniddeso. Yanti aniyamato kammaniddeso. Upagatoti aparakālakiriyāniddeso. Vandeti kiriyāniddeso. Tanti niyamanaṃ. Dhammanti vandanakiriyāya kammaniddeso. Gatamalaṃ anuttaranti ca tabbisesanaṃ.
2. 简而言之，用包含一切种种智慧德性的名相称呼世尊，现今为了赞叹真正的法，称其为“如佛”及类似之语。其中“佛”指的是“行为示现”；“佛具备”指的是“行为之因”；“修习并证得”指的是“先时行为”；“去往”指的是“不受先时束缚之行为”；“现起”指的是“后时行为”；“礼敬”指的是“行为”；“度”就是“调伏”；“法”则是指礼敬行为的因；“净除污垢”是指出世间至上的特征。
Tattha buddhasaddassa tāva ‘‘bujjhitā saccānīti buddho, bodhetā pajāyāti buddho’’tiādinā (mahāni. 192; cūḷani. pārāyanatthutigāthāniddeso 97; paṭi. ma. 1.162) niddesanayena attho veditabbo. Atha vā savāsanāya aññāṇaniddāya accantavigamato, buddhiyā vā vikasitabhāvato buddhavāti buddho jāgaraṇavikasanatthavasena. Atha vā kassacipi ñeyyadhammassa anavabuddhassa abhāvena ñeyyavisesassa kammabhāvena aggahaṇato kammavacanicchāya abhāvena avagamanatthavaseneva kattuniddeso labbhatīti buddhavāti buddho yathā ‘‘dikkhito na dadātī’’ti. Atthato pana pāramitāparibhāvito sayambhuñāṇena saha vāsanāya vihataviddhaṃsitaniravasesakileso mahākaruṇāsabbaññutaññāṇādiaparimeyyaguṇagaṇādhāro khandhasantāno buddho. Yathāha –
此处关于“佛”的称呼，应从诸如『被觉知的真实即为佛』、『启发众生即为佛』等经文（大经192，略内藏经97，注疏1.162）得其义理。或者因对教法有所了知或内心开悟，定性智慧成熟，故称“佛”以体现觉醒与扩展；又或因某种未悟知或未明教法者的障碍，或因无力接触根本教义，故通过“行为用语”的引申，取“能生智慧者”义说，如“不受教化则不布施”。然而事实上，“佛”的涵义应具足波罗蜜的赞誉与自然智慧，以及无染污之大悲、大知、无上品质，且身心蕴熄灭无余。正如所言——
‘‘Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto balesu ca vasībhāva’’nti (mahāni. 192; cūḷani. pārāyanatthutigāthāniddeso 97; paṭi. ma. 1.161).
“所谓佛者，乃是世尊、自然觉者，昔日未曾违犯正法，正通达所有真实，且得到无上智慧，具足诸种圣知及对众生的主宰法力。”（大经192，略内藏经97，注疏1.161）
Api-saddo sambhāvane. Tena ‘‘evaṃ guṇavisesayutto sopi nāma bhagavā’’ti vakkhamānaguṇadhamme sambhāvanaṃ dīpeti. Buddhabhāvanti sammāsambodhiṃ. Bhāvetvāti uppādetvā vaḍḍhetvā ca. Sacchikatvāti paccakkhaṃ katvā. Upagatoti patto, adhigatoti attho. Etassa buddhabhāvanti etena sambandho. Gatamalanti vigatamalaṃ, niddosanti attho. Vandeti paṇamāmi, thomemi vā. Anuttaranti uttararahitaṃ, lokuttaranti attho. Dhammanti yathānusiṭṭhaṃ paṭipajjamāne apāyato ca saṃsārato ca apatamāne katvā dhāretīti dhammo. Ayañhettha saṅkhepattho – evaṃ vividhaguṇagaṇasamannāgato buddhopi bhagavā yaṃ ariyamaggasaṅkhātaṃ dhammaṃ bhāvetvā, phalanibbānaṃ pana sacchikatvā anuttaraṃ sammāsambodhiṃ adhigato, tamevaṃ buddhānampi buddhabhāvahetubhūtaṃ sabbadosamalarahitaṃ attano uttaritarābhāvena anuttaraṃ paṭivedhasaddhammaṃ namāmīti. Pariyattisaddhammassapi tappakāsanattā idha saṅgaho daṭṭhabbo.
关于‘佛’二字的激发，因称佛为“大德具备、善德圆满的世尊”，故启发其内在品德。所谓‘佛具备’意指‘具足正遍知觉’;‘修习’即‘发生、增长、培育’;‘证得’则是‘亲证’;‘现起’即‘获取、获得’。‘净除污垢’是指心无污秽、无烦恼。‘礼敬’是表达敬意或赞美之行为。‘无上’则指至高无上，无被超越。‘法’表示依照法度，乃是圣道之法，在修行与断恶灭苦中坚固遵守。综上所述，是集诸种德行的佛，即依于所修之圣道与证入涅槃的完圆正觉，乃诸佛共具的佛陀果位因缘，是无辱无玷、超越一切余名之无上法音，应当礼敬赞颂。由此，注疏总摄了这一义理。
Atha vā ‘‘abhidhammanayasamuddaṃ adhigañchi, tīṇi piṭakāni sammasī’’ti ca aṭṭhakathāyaṃ vuttattā pariyattidhammassapi sacchikiriyāsammasanapariyāyo labbhatīti sopi idha vutto evāti daṭṭhabbaṃ. Tathā ‘‘yaṃ dhammaṃ bhāvetvā sacchikatvā’’ti ca vuttattā buddhakaradhammabhūtāhi pāramitāhi saha pubbabhāge adhisīlasikkhādayopi idha dhammasaddena saṅgahitāti veditabbā. Tāpi hi vigatappaṭipakkhatāya gatamalā, anaññasādhāraṇatāya anuttarā cāti. Tathā hi sattānaṃ sakalavaṭṭadukkhanissaraṇāya katamahābhinīhāro mahākaruṇādhivāsanapesalajjhāsayo paññāvisesapariyodātanimmalānaṃ dānadamasaññamādīnaṃ uttamadhammānaṃ satasahassādhikāni kappānaṃ cattāri asaṅkhyeyyāni sakkaccaṃ nirantaraṃ niravasesānaṃ bhāvanāpaccakkhakaraṇehi kammādīsu adhigatavasībhāvo acchariyācinteyyamahānubhāvo adhisīlaadhicittānaṃ paramukkaṃsapāramippatto bhagavā paccayākāre catuvīsatikoṭisatasahassamukhena mahāvajirañāṇaṃ pesetvā anuttaraṃ sammāsambodhiṃ abhisambuddhoti.
又说，“已证得法的广大海洋，三藏教典全部圆满”，在此注疏中对传承教法之确实证悟亦作同样肯定。因此也应从‘依止所修法而证实’角度理解，佛之诸波罗蜜与前法行，如持戒、修定、智慧等俱被此‘法’一语含摄。且这‘法’这些卓绝的、恒久清净无秽的无上教理，对众生解除轮回一切烦恼苦恼有极大愿力，集诸大悲和大智，历经无数劫转世生死，持续不断转法轮，显现无上功德。由此成就了菩提道的究竟果位，世尊以无上智慧光照二十余亿诸佛，达至无上正觉，即广大觉者（阿耨多罗三藐三菩提）。
Ettha ca ‘‘bhāvetvā’’ti etena vijjāsampadāya dhammaṃ thometi, ‘‘sacchikatvā’’ti etena vimuttisampadāya. Tathā paṭhamena jhānasampadāya, dutiyena vimokkhasampadāya. Paṭhamena vā samādhisampadāya, dutiyena samāpattisampadāya. Atha vā paṭhamena khayañāṇabhāvena, dutiyena anuppādañāṇabhāvena. Paṭhamena vā vijjūpamatāya, dutiyena vajirūpamatāya. Purimena vā virāgasampattiyā, dutiyena nirodhasampattiyā. Tathā paṭhamena niyyānabhāvena, dutiyena nissaraṇabhāvena. Paṭhamena vā hetubhāvena, dutiyena asaṅkhatabhāvena. Paṭhamena vā dassanabhāvena, dutiyena vivekabhāvena. Paṭhamena vā adhipatibhāvena, dutiyena amatabhāvena dhammaṃ thometi. Atha vā ‘‘yaṃ dhammaṃ bhāvetvā buddhabhāvaṃ upagato’’ti etena svākkhātatāya dhammaṃ thometi, ‘‘sacchikatvā’’ti etena sandiṭṭhikatāya. Tathā purimena akālikatāya, pacchimena ehipassikatāya. Purimena vā opaneyyikatāya, pacchimena paccattaṃ veditabbatāya dhammaṃ thometi. ‘‘Gatamala’’nti iminā saṃkilesābhāvadīpanena dhammassa parisuddhataṃ dasseti, ‘‘anuttara’’nti etena aññassa visiṭṭhassa abhāvadīpanena vipulaparipuṇṇataṃ. Paṭhamena vā pahānasampadaṃ dhammassa dasseti, dutiyena pabhavasampadaṃ. Bhāvetabbatāya vā dhammassa gatamalabhāvo yojetabbo. Bhāvanāguṇena hi so dosānaṃ samugghātako hotīti. Sacchikātabbabhāvena anuttarabhāvo yojetabbo. Sacchikiriyānibbattito hi taduttarikaraṇīyābhāvato anaññasādhāraṇatāya anuttaroti. Tathā ‘‘bhāvetvā’’ti etena saha pubbabhāgasīlādīhi sekkhā sīlasamādhipaññākkhandhā dassitā honti. ‘‘Sacchikatvā’’ti etena saha asaṅkhatāya dhātuyā asekkhā sīlasamādhipaññākkhandhā dassitā hontīti.
此处‘修习’示意以智慧资粮进行法的增长；‘证实’表明以解脱功德确立法。譬如初禅传成定力，第二传成解脱力；或初成定力，后成入定力。又初成灭尽智，后成生起智；或以智慧譬喻为初转钻石光明，后为究竟钻石光明。又初显示出离，后显示远离；或初因，后无为；或初见，后寂静；或以威力，后不死。藉由这些对法的赞叹，现显前者为即时性，后者为可亲见性；初者为引导之行，后者为亲证之行。所谓‘净除污垢’，即显无烦恼之清净；‘无上’则显著其余不可及之广大圆满。或初标示断除，后二表示生起光明。修习者须结合净除污垢的品格，以拔除烦恼为本；凭证实业成无上者方言无上。因修习已含道前段行持，故此正是圣道所独有、无上之法。且“修习”连带前行戒定慧三资粮成就；“证实”则指证入无染净法门。
§3
3. Evaṃ saṅkhepeneva sabbadhammaguṇehi saddhammaṃ abhitthavitvā idāni ariyasaṅghaṃ thometuṃ ‘‘sugatassā’’tiādimāha. Tattha sugatassāti sambandhaniddeso. ‘‘Tassa puttāna’’nti etena sambandho. Orasānanti puttavisesanaṃ. Mārasenamathanānanti orasaputtabhāve kāraṇaniddeso tena kilesappahānameva bhagavato orasaputtabhāve kāraṇaṃ anujānātīti dasseti. Aṭṭhannanti gaṇanaparicchedaniddeso. Tena ca satipi tesaṃ sattavisesabhāvena anekasatasahassabhāve imaṃ gaṇanaparicchedaṃ nātivattantīti dasseti maggaṭṭhaphalaṭṭhabhāvānativattanato. Samūhanti samudāyaniddeso. Ariyasaṅghanti guṇavisiṭṭhasaṃhatabhāvaniddeso. Tena asatipi ariyapuggalānaṃ kāyasāmaggiyaṃ ariyasaṅghabhāvaṃ dasseti diṭṭhisīlasāmaññena saṃhatabhāvato.
此处略述以具足诸法之性质的正法为基础，现说尊圣僧团，谓之“善逝”等名。其中文“善逝”是指联系的指示。“其子”一语即为此联系。“胸怀”是“子”的特指。所谓断恶魔，乃指胸怀子之状态的断恶魔道理，显示尊圣因断恶魔使胸怀子之状态成其因。所谓“八”指数目划分。由此，并非三者中任一之数目特性而跨越百千万之巨大数目，表现道果确定性跨越之义，由此得之。所谓“集”乃集起的指示。所谓“圣僧团”，是指因德清净而集聚成圣者群体者。由此“非”即说明为圣者因身心契合而成就由见戒禅施诸德所集成之圣僧群体。
Tattha urasi bhavā jātā saṃbaddhā ca orasā. Yathā hi sattānaṃ orasaputtā attajatāya pitu santakassa dāyajjassa visesena bhāgino honti, evametepi ariyapuggalā sammāsambuddhassa savanante ariyāya jātiyā jātatāya bhagavato santakassa vimuttisukhassa ariyadhammaratanassa ekantena bhāginoti orasā viya orasā. Atha vā bhagavato dhammadesanānubhāvena ariyabhūmiṃ okkamamānā okkantā ca ariyasāvakā bhagavato ure vāyāmajanitābhijātitāya nippariyāyena orasaputtāti vattabbataṃ arahanti. Sāvakehi pavattiyamānāpi hi dhammadesanā ‘‘bhagavato dhammadesanā’’icceva vuccati taṃmūlakattā lakkhaṇādivisesābhāvato ca.
其处“胸怀”乃所生所依，亦即指胸怀。正如众生之子以父母亲故，彼此有特定份属，圣者之众生子在成圣之生起时，因诸圣义出生，故为尊圣之亲属，享圣果喜乐，是为圣法珍宝的独享分所属者，谓之胸怀。复次，修习尊圣教法而入圣地的圣弟子，因依尊圣胸怀之关系，天然具有认识与断尽的能力，故应称为胸怀子，即阿拉汉。今传授予弟子，圣法演说以“尊圣法说”之名虽常称之，然本质无殊特显之别。
Yadipi ariyasāvakānaṃ ariyamaggādhigamasamaye bhagavato viya tadantarāyakaraṇatthaṃ devaputtamāro , māravāhinī vā na ekantena apasādeti, tehi pana apasādetabbatāya kāraṇe vimathite tepi vimathitā eva nāma hontīti āha – ‘‘mārasenamathanāna’’nti. Imasmiṃ panatthe ‘‘māramārasenamathanāna’’nti vattabbe ‘‘mārasenamathanāna’’nti ekadesasarūpekaseso katoti daṭṭhabbaṃ. Atha vā khandhābhisaṅkhāramārānaṃ viya devaputtamārassapi guṇamāraṇe sahāyabhāvūpagamanato kilesabalakāyo ‘‘senā’’ti vuccati. Yathāha – ‘‘kāmā te paṭhamā senā’’tiādi (su. ni. 438; mahāni. 28, 68, 149). Sā ca tehi diyaḍḍhasahassabhedā, anantabhedā vā kilesavāhinī satidhammavicayavīriyasamathādiguṇappaharaṇehi odhiso vimathitā vihatā viddhastā cāti mārasenamathanā, ariyasāvakā. Etena tesaṃ bhagavato anujātaputtataṃ dasseti.
虽圣弟子初学圣道时，会遇诸如魔天子、魔军使等干扰相对诸魔，然此干扰非全然抵破，因能致使彼等动摇，故谓断恶魔道理。此中“断恶魔道理”稍有不同的流传，亦可见。又如五蕴作为行者所遇诸魔，天人魔亦相助恶之力称为“军”。如有“欲军为第一军”等说。由诸军分布成千上万，涵盖无数，携带诸法禅定、正知正念等殊胜德相，称为断魔道理之圣弟子。借此显示此等弟子悉具尊圣之同属子位。
Ārakattā kilesehi, anaye na iriyanato, aye ca iriyanato ariyā niruttinayena. Atha vā sadevakena lokena saraṇanti araṇīyato upagantabbato, upagatānañca tadatthasiddhito ariyā, ariyānaṃ saṅghoti ariyasaṅgho, ariyo ca so saṅgho cāti vā ariyasaṅgho, taṃ ariyasaṅghaṃ. Bhagavato aparabhāge buddhadhammaratanānampi samadhigamo saṅgharatanādhīnoti assa ariyasaṅghassa bahūpakārataṃ dassetuṃ idheva ‘‘sirasā vande’’ti vuttanti daṭṭhabbaṃ.
守护者，即对烦恼断灭不生者，或非生者，或自性生者，由圣者以教说引守护者。如有天之持剑护法，诸众生得依止，证实此故谓圣者，圣僧团，圣是彼团之名，彼此圆满。尊圣后分之佛法宝也得证，得属正法圣僧宝故称之，现今闻“顶礼”之法已可见。
Ettha ca ‘‘sugatassa orasānaṃ puttāna’’nti etena ariyasaṅghassa pabhavasampadaṃ dasseti, ‘‘mārasenamathanāna’’nti etena pahānasampadaṃ sakalasaṃkilesappahānadīpanato. ‘‘Aṭṭhannampi samūha’’nti etena ñāṇasampadaṃ maggaṭṭhaphalaṭṭhabhāvadīpanato. ‘‘Ariyasaṅgha’’nti etena pabhavasampadaṃ dasseti sabbasaṅghānaṃ aggabhāvadīpanato. Atha vā ‘‘sugatassa orasānaṃ puttāna’’nti ariyasaṅghassa visuddhanissayabhāvadīpanaṃ, ‘‘mārasenamathanāna’’nti sammāujuñāyasāmīcippaṭipannabhāvadīpanaṃ, ‘‘aṭṭhannampi samūha’’nti āhuneyyādibhāvadīpanaṃ, ‘‘ariyasaṅgha’’nti anuttarapuññakkhettabhāvadīpanaṃ. Tathā ‘‘sugatassa orasānaṃ puttāna’’nti etena ariyasaṅghassa lokuttarasaraṇagamanasabbhāvaṃ dīpeti. Lokuttarasaraṇagamanena hi te bhagavato orasaputtā jātā. ‘‘Mārasenamathanāna’’nti etena abhinīhārasampadāsiddhaṃ pubbabhāge sammāpaṭipattiṃ dasseti. Katābhinīhārā hi sammāpaṭipannā māraṃ māraparisaṃ vā abhivijinanti. ‘‘Aṭṭhannampi samūha’’nti etena viddhastavipakkhe sekkhāsekkhadhamme dasseti puggalādhiṭṭhānena maggaphaladhammānaṃ pakāsitattā. ‘‘Ariyasaṅgha’’nti aggadakkhiṇeyyabhāvaṃ dasseti. Saraṇagamanañca sāvakānaṃ sabbaguṇānaṃ ādi, sapubbabhāgappaṭipadā sekkhā sīlakkhandhādayo majjhe, asekkhā sīlakkhandhādayo pariyosānanti ādimajjhapariyosānakalyāṇā saṅkhepato sabbe ariyasaṅghaguṇā pakāsitā honti.
此由“善逝胸怀之子”揭示圣僧团成熟得正之生起，由“断恶魔道理”显示舍弃各类烦恼之完满修习，由“八与集”彰显智慧成就与道果确立状态，由“圣僧团”显示众僧之首领地位。又“善逝胸怀之子”为圣僧团净除依止所现色，断恶魔道理说明正自觉士最纯正修行行为，八与集揭示可敬供养之由，圣僧团示无上善功德场所。又借“善逝胸怀之子”显现圣僧团超世跳脱入圣之义。超世跳脱即语他为尊圣胸怀军生者。断恶魔道理说明先前行为修成守护，阿拉汉践行安住；“八及集”现明学与证二乘之间的修行差异及以人所执理念显道果。圣僧团展示为最殊胜可供养众之地。弟子皈依乃诸善行之起首，从初学修止定慧到极致禅戒成果，诸法皆现，合成圣僧群德端庄之相。
§4
4. Evaṃ gāthāttayena saṅkhepato sakalaguṇasaṃkittanamukhena ratanattayassa paṇāmaṃ katvā idāni taṃnipaccakāraṃ yathādhippete payojane pariṇāmento ‘‘iti me’’tiādimāha. Tattha ratijananaṭṭhena ratanaṃ, buddhadhammasaṅghā. Tesañhi ‘‘itipi so bhagavā’’tiādinā yathābhūtaguṇe āvajjentassa amatādhigamahetubhūtaṃ anappakaṃ pītipāmojjaṃ uppajjati. Yathāha –
以三偈略示具足一切功德，敬礼三宝中宝，尊重法中法，是谓宝中宝。随“其为世尊”等语，示出如实功德，因闻尊圣教说起，产生不可胜数之无漏喜悦。如所云 ——
‘‘Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyatī’’tiādi (a. ni. 6.10; 11.11).
「大名，当阿里耶弟子在某个时候忆念如来时，于此时其心不染爱欲，不染嗔恚，不染痴惑，只持正直心念如来起。这正直心，诸大名阿里耶弟子得其义趣，得法智，得依法相应的欢喜，于欣悦中生欢喜。」等如是(阿含·尼 6.10；11.11)。
Cittīkatādibhāvo vā ratanaṭṭho. Vuttañhetaṃ –
心的本性称为心质（Cittīkata）。这里说其性质如宝玉。经中言：「大宝玉，难以等比，罕见难得，常乐受用，名曰宝玉。」（中部·尼八品 2.33；相应部·尼八品 3.5.223；俱舍婆沙·八品 6.3；杂宝藏经·尼八品 1.226）。
‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;
「心如宝玉，大宝玉也，难得难逢，难以比拟，
Anomasattaparibhogaṃ, ratanaṃ tena vuccatī’’ti. (dī. ni. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.5.223; khu. pā. aṭṭha. 6.3; su. ni. aṭṭha. 1.226);
常乐安住，名为宝玉。」（出经集注）
Cittīkatabhāvādayo ca anaññasādhāraṇā buddhādīsu eva labbhantīti.
心质的本性等特殊状态，仅佛及诸佛弟子才能得见，非他人所及，非凡夫所能及，因如来等佛出世时专得之。
Vandanāva vandanāmayaṃ yathā ‘‘dānamayaṃ, sīlamaya’’nti (dī. ni. 3.305; itivu. 60). Vandanā cettha kāyavācācittehi tiṇṇaṃ ratanānaṃ guṇaninnatā, thomanā vā. Pujjabhāvaphalanibbattanato puññaṃ, attano santānaṃ punātīti vā. Suvihatantarāyoti suṭṭhu vihatantarāyo. Etena attano pasādasampattiyā, ratanattayassa ca khettabhāvasampattiyā taṃ puññaṃ atthappakāsanassa upaghātakaupaddavānaṃ vihanane samatthanti dasseti. Hutvāti pubbakālakiriyā. Tassa ‘‘atthaṃ pakāsayissāmī’’ti etena sambandho. Tassāti yaṃ ratanattayavandanāmayaṃ puññaṃ, tassa. Ānubhāvenāti balena.
对赞敬，意同赞敬宝玉，如「布施般若戒」等（中部·尼 3.305；杂逸·60）。这里的赞敬由身语意三业对三宝的德性称颂表达，或为欢喜赞叹。敬礼是发愿修福、净化自身后裔的善行。所谓「善住」即是安住正法。此故君子修福因感得宝三法的功德光明，消灭障碍困难有助修行。"成已"说此前时所作功德，「我将示现意义」说此相应关系。"其故"是指赞敬宝玉的功德，"感应"是以力量生效。
§5
5. Evaṃ ratanattayassa nipaccakārakaraṇe payojanaṃ dassetvā idāni yassā dhammadesanāya atthaṃ saṃvaṇṇetukāmo, tassā tāva guṇābhitthavanavasena upaññāpanatthaṃ ‘‘ekakadukādipaṭimaṇḍitassā’’tiādimāha, ekakādīni aṅgāni uparūpari vaḍḍhetvā desitehi suttantehi paṭimaṇḍitassa visiṭṭhassāti attho. Etena ‘‘aṅguttaro’’ti ayaṃ imassa āgamassa atthānugatā samaññāti dasseti. Nanu ca ekakādivasena desitāni suttāniyeva āgamo. Kassa pana ekakadukādīhi paṭimaṇḍitabhāvoti? Saccametaṃ paramatthato, suttāni pana upādāya paññatto āgamo. Yatheva hi atthabyañjanasamudāye suttanti vohāro, evaṃ suttasamudāye āgamoti vohāro. Ekakādīhi aṅgehi uparūpari uttaro adhikoti aṅguttaro, āgamissanti ettha, etena, etasmā vā attatthaparatthādayoti āgamo, ādikalyāṇādiguṇasampattiyā uttamaṭṭhena taṃtaṃabhipatthitasamiddhihetutāya paṇḍitehi varitabbato varo, āgamo ca so varo ca seṭṭhaṭṭhenāti āgamavaro, āgamasammatehi vā varoti āgamavaro. Aṅguttaro ca so āgamavaro cāti aṅguttarāgamavaro, tassa.
5. 如此在讲述宝藏三部分的缘由时，展示了目的所在。现在对于想要说明此法教义义理者，为了让其具备相应功德之基础而呈现“由一与二等分别构成圆环”等说法，表示以一、二为起始多次增益组成圆环，表明经文中以圆环为特色的含义。由此“数增部”的名称，显现该阿含经义理相应。果真以一、二等为首所讲经文实即是阿含，但圆环为何因一与二而成？真实而言，从根本意义上说，是以经文为依凭定义阿含。如同义理群聚有诠释而称为经文，依此经文群聚亦称阿含。以一、二等组成逐层增加，名为数增，因而所谓阿含，是依教理、超越义理等多重意义来命名的阿含，经学家给予优越称号，可称为阿含之上乘，故名阿含上乘，即阿含之最上优秀者。
Puṅgavā vuccanti usabhā, asantasanaparissayasahanassa paripālanādiguṇehi taṃsadisatāya dhammakathikā eva puṅgavāti dhammakathikapuṅgavā, tesaṃ. Hetūpamādippaṭimaṇḍitanānāvidhadesanānayavicittatāya vicittapaṭibhānajananassa. Sumaṅgalavilāsinīādīsu (dī. ni. aṭṭha. 1.ganthārambhakathā; ma. ni. aṭṭha. 1.ganthārambhakathā; saṃ. ni. aṭṭha. 1.1.ganthārambhakathā) pana ‘‘buddhānubuddhasaṃvaṇṇitassā’’ti vuttaṃ. Buddhānañhi saccappaṭivedhaṃ anugamma paṭividdhasaccā aggasāvakādayo ariyā buddhānubuddhā. Ayampi āgamo tehi atthasaṃvaṇṇanāvasena guṇasaṃvaṇṇanāvasena ca saṃvaṇṇito eva. Atha vā buddhā ca anubuddhā ca buddhānubuddhāti yojetabbaṃ. Sammāsambuddheneva hi tiṇṇaṃ piṭakānaṃ atthavaṇṇanākkamo bhāsito, yā ‘‘pakiṇṇakadesanā’’ti vuccati. Tato saṅgāyanādivaseneva sāvakehīti ācariyā vadanti. Idha pana ‘‘dhammakathikapuṅgavānaṃ vicittapaṭibhānajananassa’’icceva thomanā katā. Saṃvaṇṇanāsu cāyaṃ ācariyassa pakati, yā taṃtaṃsaṃvaṇṇanāsu ādito tassa tassa saṃvaṇṇetabbassa dhammassa visesaguṇakittanena thomanā. Tathā hi sumaṅgalavilāsinīpapañcasūdanīsāratthappakāsanīsu aṭṭhasālinīādīsu ca yathākkamaṃ ‘‘saddhāvahaguṇassa, paravādamathanassa, ñāṇappabhedajananassa, tassa gambhīrañāṇehi ogāḷhassa abhiṇhaso nānānayavicittassā’’tiādinā thomanā katā.
比库长老被称作牛王（Puṅgava），因其具备忍耐不安和困苦之德，专注于护持及相关功德，因此称为长老中之佼佼者。佛法说法者称为“善德者”，即说法德者中之长老。其原因在于多种起因及圆环资具的不相同出现，产生多种义理对应。诸如《吉祥光论》等注释中有“佛与觉者所描述者”之说。佛陀的真理证见继承者及主要弟子即为圣人、佛与觉者。此阿含，亦以义理阐述和功德阐扬为体，故称佛觉阿含。亦曰佛与觉者，合称佛觉。正觉者宣说三藏义理说明，谓之“杂说经”，由此集合得传承称为比库长老。此处专以“说法的长老”具圆环明朗智慧而获称赞。诸如《吉祥光论》《五德集》等论著依此标示其功德，例言其恭敬信心、摒弃异见、开启智慧等殊胜德相。
§6
6. Attho kathīyati etāyāti atthakathā, sā eva aṭṭhakathā, ttha-kārassa ṭṭha-kāraṃ katvā yathā ‘‘dukkhassa pīḷanaṭṭho’’ti (paṭi. ma. 1.17; 2.8). Āditotiādimhi paṭhamasaṅgītiyaṃ . Chaḷabhiññatāya paramena cittavasībhāvena samannāgatattā jhānādīsu pañcavidhavasitāsabbhāvato ca vasino, therā mahākassapādayo, tesaṃ satehi pañcahi. Yāti yā aṭṭhakathā. Saṅgītāti atthaṃ pakāsetuṃ yuttaṭṭhāne ‘‘ayaṃ etassa attho, ayaṃ etassa attho’’ti saṅgahetvā vuttā. Anusaṅgītā ca yasattherādīhi pacchāpi dutiyatatiyasaṅgītīsu. Iminā attano saṃvaṇṇanāya āgamanavisuddhiṃ dasseti.
6. 这段说的是义理被论解，即注释的义理。注释者是注释家，注释者注释原文，就如“苦的痛楚部分”等示例（《巴提卡·玛哈那塔》1卷17行；2卷8行）。“始”是“初次组合”之意。以六种高深精妙智慧、心念强力、禅定及五种禅境等完备的状态而居住，如长老大咖萨巴等五人，合计五人即所指注释家。组合即聚合，指逐一讲解“此为此义，此为彼义”等汇集说明。续集是继承者长老等续释第二、三次组合。由此说注释家对自我所述说明乃为教义纯正明晰。
§7
7. Sīhassa lānato gahaṇato sīhaḷo, sīhakumāro. Taṃvaṃsajātatāya tambapaṇṇidīpe khattiyānaṃ, tesaṃ nivāsatāya tambapaṇṇidīpassa ca sīhaḷabhāvo veditabbo. Ābhatāti jambudīpato ānītā. Athāti pacchā. Aparabhāge hi asaṅkaratthaṃ sīhaḷabhāsāya aṭṭhakathā ṭhapitāti. Tena sā mūlaṭṭhakathā sabbasādhāraṇā na hotīti idaṃ atthappakāsanaṃ ekantena karaṇīyanti dasseti. Tenevāha – ‘‘dīpavāsīnamatthāyā’’ti. Tattha dīpavāsīnanti jambudīpavāsīnaṃ, dīpavāsīnanti vā sīhaḷadīpavāsīnaṃ atthāya sīhaḷabhāsāya ṭhapitāti yojanā.
7. 有‘狮子’之说即以狮吼庄严言语形容印度语言——僧伽罗语。因其诞生在钵罗诃提之地，为那个贵族世系之语言，且居住于钵罗诃提地域，故以此地名命名为僧伽罗语。‘阿布哈达’指珍珠岛，即南亚宝岛。‘阿他’指后部，谓其阿含注释全部采用简单明了的僧伽罗语表达。故此根本注释非凡言难词，明示其用途明确，是当专以此示意之。其说为：“为岛中居民”。岛中居民即钵罗诃提岛居民，或称僧伽罗岛居民，意谓用僧伽罗语而著述。
§8
8.Apanetvānāti kañcukasadisaṃ sīhaḷabhāsaṃapanetvāna. Tatoti aṭṭhakathāto. Ahanti attānaṃ niddisati. Manoramaṃ bhāsanti māgadhabhāsaṃ. Sā hi sabhāvaniruttibhūtā paṇḍitānaṃ manaṃ ramayatīti. Tenevāha – ‘‘tantinayānucchavika’’nti, pāḷigatiyā anulomikaṃ pāḷicchāyānuvidhāyininti attho. Vigatadosanti asabhāvaniruttibhāsantararahitaṃ.
8. “阿巴涅德瓦那”是指类似牧衣的僧伽罗语词，用以表达注释意义。‘他陀’是“注释家”之含义。其本意是指出自我。‘曼诺拉玛’意为悦心者，谓为各地方言之长，由学者所说，使众生心神舒畅。故名“以弦音和谐的音韵”，意即此为婆罗门及巴利语等正统语言之对应版，释义“浸润道理顺畅的语言”。“已无障碍”意指非晦涩难懂，语言纯净清明。
§9
9.Samayaṃ avilomentoti siddhantaṃ avirodhento. Etena atthadosābhāvamāha. Aviruddhattā eva hi theravādāpi idha pakāsīyissanti. Theravaṃsadīpānanti thirehi sīlakkhandhādīhi samannāgatattā therā , mahākassapādayo, tehi āgatā ācariyaparamparā theravaṃso. Tappariyāpannā hutvā āgamādhigamasampannattā paññāpajjotena tassa samujjalanato theravaṃsadīpā, mahāvihāravāsino therā, tesaṃ. Vividhehi ākārehi nicchīyatīti vinicchayo, gaṇṭhiṭṭhānesu khīlamaddanākārena pavattā vimaticchedakathā. Suṭṭhu nipuṇo saṇho vinicchayo etesanti sunipuṇavinicchayā. Atha vā vinicchinotīti vinicchayo, yathāvuttatthavisayaṃ ñāṇaṃ. Suṭṭhu nipuṇo cheko vinicchayo etesanti sunipuṇavinicchayā. Etena mahākassapādittheraparamparābhato, tatoyeva ca aviparīto saṇhasukhumo mahāvihāravāsīnaṃ vinicchayoti tassa pamāṇabhūtataṃ dasseti.
9. “时间上无阻”者为无矛盾不违背，谓无义理上的矛盾缺陷。对此义理上无缺点之说，称为无矛盾，是佛教长老派所表彰。长老传承范围称为长老派，迄今由具有坚定戒律的长老所传承，如大咖萨巴等诸位长老所归依师承传统，称为长老传。长老传虽经历严格考察，亦存在经文传授完备实证，伴随如佛火之智慧见照明，长老都邑寺院之诸位长老共证其理。此长老传被形象地称为“结集”，在胜义上是清净无扭曲之传承。传承叙述极为完全通达，此即修行者与学者所奉行最高标准长老传。
§10
10.Sujanassacāti ca-saddo sampiṇḍanattho. Tena ‘‘na kevalaṃ jambudīpavāsīnaṃyeva atthāya, atha kho sādhujanānaṃ tosanatthañcā’’ti dasseti. Tena ca ‘‘tambapaṇṇidīpavāsīnampi atthāyā’’ti ayamattho siddho hoti uggahaṇādisukaratāya tesampi bahūpakārattā. Ciraṭṭhitatthanti ciraṭṭhitiatthaṃ, cirakālāvaṭṭhānāyāti attho. Idañhi atthappakāsanaṃ aviparītabyañjanasunikkhepassa atthasunītassa ca upāyabhāvato saddhammassa ciraṭṭhitiyā saṃvattati. Vuttañhetaṃ bhagavatā –
第十条“贤人和声音”是指声音作为成就的缘起。由此指出“这不仅仅是为了住在人间大陆的人们的利益，也为了善良贤人的满足利益”。再由此说“也对铜叶洲住民（岛屿居民）有利益”此义成立，缘于举例和其他明了解释对他们也极有帮助。长久存在的意指长久的目标或长时间的存在。此处义理揭示于善法之久住，是因坚定不变的教义与正理及法义保持良好而实现。对此教义世尊曾有云——
‘‘Dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame dve? Sunikkhittañca padabyañjanaṃ, attho ca sunīto’’ti (a. ni. 2.21).
“比库们，两种法随正法之久住、不退失、无中断而运转。何为二？是坚固不变的言辞与正当的教理。”（律藏第二篇第21节）
§11-12
11-12. Yaṃ atthavaṇṇanaṃ katthukāmo, tassā mahantattaṃ pariharituṃ ‘‘sāvatthipabhūtīna’’ntiādimāha. Tenāha – ‘‘na idha vitthārakathaṃ karissāmi, na taṃ idha vicārayissāmī’’ti ca. Tattha dīghassāti dīghanikāyassa. Majjhimassāti majjhimanikāyassa. ‘‘Saṅgītīnaṃ dvinnaṃ yā me atthaṃ vadantenā’’tipi pāṭho. Tatthapi saṅgītīnaṃ dvinnanti dīghamajjhimanikāyānanti attho gahetabbo. Meti karaṇatthe sāmivacanaṃ, mayāti attho. Sudanti nipātamattaṃ. Heṭṭhā dīghassa majjhimassa ca atthaṃ vadantena sāvatthipabhutīnaṃ nagarānaṃ yā vaṇṇanā katā, tassā vitthārakathaṃ na idha bhiyyo karissāmīti yojetabbaṃ. Yāni ca tattha vatthūni vitthāravasena vuttāni, tesampi vitthārakathaṃ na idha bhiyyo karissāmīti sambandho.
第十一至十二条。如欲述说该义，应保其宏大故称之曰“萨瓦提诸城”。世尊又言“不将在此作详尽敷陈，亦不进行百科变迁的思索”。其云“长者”为《长部》，“中者”为《中部》的含义。所谓“萨缇提二法为我所说”，此处“二”指《长部》与《中部》经文。以此比喻，其意为“以概括之语”，而“我”指佛。此语精炼。既说明《长部》《中部》所说“萨瓦提诸城”的意涵，故此处不再展开详尽敷陈。文中所言已详述全部章节，故亦不复续加细说。
§13
13. Idāni ‘‘na idha vitthārakathaṃ karissāmī’’ti sāmaññato vuttassa atthassa pavaraṃ dassetuṃ – ‘‘suttānaṃ panā’’tiādi vuttaṃ. Suttānaṃ ye atthā vatthūhi vinā na pakāsantīti yojetabbaṃ.
第十三条。今此“不将在此作详尽敷陈”乃通常所说该义教导的显着义理，为了彰显“经中法义”而说。若经文所载法义未以缘由充分明示，则不可称之为明义。
§14
14. Yaṃ aṭṭhakathaṃ kattukāmo, tadekadesabhāvena visuddhimaggo ca gahetabboti kathikānaṃ upadesaṃ karonto tattha vicāritadhamme uddesavasena dasseti – ‘‘sīlakathā’’tiādinā. Tattha sīlakathāti cārittavārittādivasena sīlassa vitthārakathā. Dhutadhammāti piṇḍapātikaṅgādayo terasa kilesadhunanakadhammā. Kammaṭṭhānāni sabbānīti pāḷiyaṃ āgatāni aṭṭhatiṃsa, aṭṭhakathāyaṃ dveti niravasesāni yogakammassa bhāvanāya pavattiṭṭhānāni. Cariyāvidhānasahitoti rāgacaritādīnaṃ sabhāvādividhānena sahito. Jhānāni cattāri rūpāvacarajjhānāni, samāpattiyo catasso āruppasamāpattiyo . Aṭṭhapi vā paṭiladdhamattāni jhānāni samāpajjanavasībhāvappattiyā samāpattiyo. Jhānāni vā rūpārūpāvacarajjhānāni, samāpattiyo phalasamāpattinirodhasamāpattiyo.
第十四条。若欲作论释，则应视其为独一部分的清净之道，同时兼顾各论师讲授之说——如以“戒律说”等为例。戒律说即是论述戒法行止之事。例如具足戒律，讲述戒净身口意的各项具体。苦集灭道的修行法门，虽有三十八道品畀论述，论书中仅有二则，针对修习教法之发展根本。持戒方法连同修习本性相应，涵盖诸染污之断除等。禅定有四禅，属有色界禅定；禅定所成就者有四无色界禅定。修成八种所获禅定，有禅境及禅现相应。禅定或属色界无色界之区分，所成就者有果位成就禅定及涅槃现证禅定。
§15
15. Lokiyalokuttarabhedā cha abhiññāyo sabbā abhiññāyo. Ñāṇavibhaṅgādīsu āgatanayena ekavidhādinā paññāya saṃkaletvā sampiṇḍetvā nicchayo paññāsaṅkalananicchayo.
第十五条。凡世俗界与世间出世间的不同超知皆为诸种超知。智慧分析等诸法的不同表现，以一种智慧为根本，将诸种智慧汇集融成一定法则，为智慧之终极归纳与总结。
§16
16. Paccayadhammānaṃ hetuādīnaṃ paccayuppannadhammānaṃ hetupaccayādibhāvo paccayākāro, tassa desanā paccayākāradesanā, paṭiccasamuppādakathāti attho. Sā pana ghanavinibbhogassa sudukkaratāya saṇhasukhumā, nikāyantaraladdhisaṅkararahitā, ekattanayādisahitā ca tattha vicāritāti āha – ‘‘suparisuddhanipuṇanayā’’ti. Paṭisambhidādīsu āgatanayaṃ avissajjetvāva vicāritattā avimuttatantimaggā.
就此，关于缘起法中诸因缘等，以因缘现起诸事的因缘因缘状态称为缘之相，缘之相的宣说称为缘之相宣说，即缘起义理。此义因其繁复难释之故，极为微妙细腻，因而断除杂乱，超越部派纷争，合一不杂且有所观察，故称为『善净熟练』。于四分之一义类等诠释中，此义盘根错节，故注明：不应舍弃已入三明等境界已入不动之道理的观察。
§17
17.Iti pana sabbanti iti-saddo parisamāpane, pana-saddo vacanālaṅkāre, etaṃ sabbanti attho. Idhāti imissā aṭṭhakathāya na vicārayissāmi punaruttibhāvatoti adhippāyo.
此处以『如此皆尽』语结束，是句末连词与发语辞的词藻装饰。『如此皆尽』即此意义。今在此处，我不复作进一步论释，止于此境界，以作为结束。
§18
18. Idāni tasseva avicāraṇassa ekantakāraṇaṃ niddhārento ‘‘majjhe visuddhimaggo’’tiādimāha. Tattha ‘‘majjhe ṭhatvā’’ti etena majjhabhāvadīpanena visesato catunnaṃ āgamānaṃ sādhāraṇaṭṭhakathā visuddhimaggo, na sumaṅgalavilāsinīādayo viya asādhāraṇaṭṭhakathāti dasseti. ‘‘Visesato’’ti ca idaṃ vinayābhidhammānampi visuddhimaggo yathārahaṃ atthavaṇṇanā hoti evāti katvā vuttaṃ.
现在指出其不复论证缘起之唯一原因，谓『中道净道』等如是说。此中『立于中』，因中位之显明，特别适用于四圣谛的通用注解『净道』，非如《苏摩嘎罗毗舍那》等特殊注释。这『特别』，于律藏法藏亦称为净道，其义详尽明白，因此宣说。
§19
19.Iccevāti iti eva. Tampīti visuddhimaggampi. Etāyāti manorathapūraṇiyā. Ettha ca ‘‘sīhaḷadīpaṃ ābhatā’’tiādinā atthappakāsanassa nimittaṃ dasseti, ‘‘dīpavāsīnamatthāya sujanassa ca tuṭṭhatthaṃ ciraṭṭhitatthañca dhammassā’’ti etena payojanaṃ, apanetvāna tatohaṃ, sīhaḷabhāsa’’ntiādinā. ‘‘Sāvatthipabhutīna’’ntiādinā ca karaṇappakāraṃ. Heṭṭhimanikāyesu visuddhimagge ca vicāritānaṃ atthānaṃ avicāraṇampi hi idha karaṇappakāro evāti.
如此即是『如此』。所谓净道。此为愿望满足。此处以『锡兰岛出现』等语，表明义理起因，谓为岛上居住善知识安乐，愿行长久法义资粮，亦有『锡兰语』等注释。又以『沙伐提繁盛』等语，示范目的所在。在下面各部净道的义理细微观察中，净道不作进一步详论，而以注解派兼顾此义。
Ganthārambhakathāvaṇṇanā niṭṭhitā. · 论藏开始语句之阐释已毕。